Tag Archives: C.S. Lewis

We are “peculiar”. We have chosen not to go with the majority. We shall pray and reflect on the life of Christ: most people don’t do this. We shall worship and receive God’s gifts in His sacraments: most people don’t do this. We shall be in a minority: we shall be odd. There will be no danger for us in that, as long as we don’t begin actually to like being odd. We can see there, of course, the danger of wanting to withdraw into the small group of like-minded people, and to build the barricades to keep out those who are not sufficiently odd in our variety of oddness. That is the way to create sects and divisions, in which each is sure of his own chosenness and pours scorn on that of the others. In fact, we have to find a balance. It is our faith that God loves all, and all to Him are welcome. But there has probably never been a time in history when the majority of people were seriously seeking Him.
–Kate Tristam

I ran across this passage in Celtic Daily Prayer. The author, Kate Tristam, was one of the first ordained women in the Anglican Church. She was the Deaconess of the Church on the island of Lindisfarne, one of the earliest Christian monastic communities in the British isles. (St. Aidan founded the monastery there in about 635 A.D.)

I think this passage contains two terribly important messages for the Church. First, the Church must, of necessity, seem “odd” to the world. Our values are not the same as the values of the world. The Church values prayer, contemplation, and spiritual growth. The world values power, and wealth, success. The world calls for clarity and certainty ; our faith calls us into mystery. Thus, St. Paul cautioned, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.” Romans 12:2.

The Church’s message must always remain counter-cultural. Ever since Emperor Constantine made Christianity the official religion of the Roman Empire (in 380 A.D.), the Church has struggled with the lure of culture. The problem wasn’t that the Empire began to take on the attributes of Christianity; the problem was that the Church began to look a lot like the Empire.

Our church’s must recover their focus on spiritual growth and discipleship, rather than budgets and average Sunday attendance. The world compels us toward comfort; Christianity pushes us toward change. The world calls us to love those who are good or kind or pretty; Christ calls us to love those who do evil, those who are cruel, and those who are scarred. Thus, C.W. Lewis wrote, “If you want a religion to make you feel really comfortable, I certainly wouldn’t recommend Christianity.” Conversely, when we’re feeling really very much at ease in our churches, and when our churches are feeling really comfortable with themselves, we need to question just how authentically Christian they are.

The passage then offers us another admonition. Amma Tristam cautions us against withdrawing into “small group of like-minded people, and to build the barricades to keep out those who are not sufficiently odd in our variety of oddness.” In other words, she rightly warns us against the schismatic impulse, teaching about the danger of dividing into ever-smaller groups until our churches become echo chambers where the only voice we can hear is our own.

The Church must constantly welcome new voices, new insights, and thus the ancient virtue of hospitality becomes so critical. We need the constant reminder that our idea of sanctification, of holiness, does not offer the exclusive path to God. The Spirit works through us, but can work through those who differ from us, too. Here, we learn the virtues of patience and forbearance.

When David, the king, was settled in his house, and the LORD had given him rest from all his enemies around him, the king said to the prophet Nathan, “See now, I am living in a house of cedar, but the ark of God stays in a tent.” Nathan said to the king, “Go, do all that you have in mind; for the LORD is with you.”

But that same night the word of the LORD came to Nathan: Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?” Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be a father to him, and he shall be a son to me. 2 Samuel 7:1-14a.

Today’s Lectionary reading from the Old Testament provides us with a pivotal and grace-filled passage. David has bested the Philistines, conquered Jerusalem, and established his royal court. Having overcome his enemies, David seems posed to work on his legacy. He seeks to consolidate political power and religious authority in this new capital city. To further that goal, David wants to raise a temple, and within its Holy of Holies, to create a repository for the ark of the covenant. He wants to ensure the availability of God and divine power in the midst of the people of Israel.

David turns for approval to the prophet Nathan, who initially agrees that this would be a grand idea. (Nathan does so, however, without consulting the Almighty.) That night, however, Nathan receives “the word of the Lord”: God doesn’t think much of this idea. Since the beginning of time, God has accompanied his people freely, without being subjected to a location of human choosing.

In the Chronicles of Narnia, Mr. Tumnus tells Lucy that she will see Aslan again. When she asks when, Mr. Tummus replies: “In time. One day he’ll be here and the next he won’t. But you must not press him. After all, he’s not a tame lion.” Like Lucy, David would discover that God would not be domesticated. Perhaps we, and our churches, should remember that lesson.

God’s refusal to be contained, however, does not suggest that He is abandoning David (nor us). Rather, the Lord notes, “I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth.” I wonder if we can hear God saying that to us today?

Rather than David erecting a house for the Lord, God promises that He will build a house for David. From David’s offspring, the Lord will raise up a kingdom. And speaking of this offspring, God offers David a rich abundance of good news: “I will be a father to him, and he shall be a son to me.” We Christians read this to speak of the one we call Savior, and boldly claim that we are His body. While David was concerned with architecture, God was concerned with His people and raising up their Redeemer. Holiness cannot and will not be contained; despite our efforts, we cannot tame the Spirit.

I think the message remains the same for us today. Despite our reductionist impulses, God will not fit into the benign structures we create. The more important question, is will we make room for God among His people? Will we structure our lives so as to accommodate God’s immense capacity to create and recreate? I pray we will. And I also pray we may have the wisdom to recognize that God’s “No” usually contains a hidden blessing beyond our imagination. We call that “grace.”

We were made “in the likeness of God.” But in course of time that image has become obscured, like a face on a very old portrait, dimmed with dust and dirt.

When a portrait is spoiled, the only way to renew it is for the subject to come back to the studio and sit for the artist all over again. That is why Christ came–to make it possible for the divine image in man to be recreated. We were made in God’s likeness; we are remade in the likeness of his Son.

To bring about this re-creation, Christ still comes to men and lives among them. In a special way he comes to his Church, his “body”, to show us what the “image of God” is really like.

What a responsibility the Church has, to be Christ’s “body,” showing him to those who are unwilling or unable to see him in providence, or in creation! Through the Word of God lived out in the Body of Christ they can come to the Father, and themselves be made again “in the likeness of God.”

Last week we celebrated the feast day of St. Athanasius, who lived from around 296 A.D. until 373. He was the 20th bishop of Alexandria, which was a center of the Christian faith at that time. He fought against the Arian heresy, which suggested that God the Father created the Son (and thus called into question the co-equality of the Trinity) .

Athanasius defended traditional trinitarian doctrine even when it required him to stand against other powerful bishops and two emperors. For a good while, he lived in exile, fleeing to seek shelter for a time with the Desert Fathers. His steadfast devotion to the Trinity despite political and religious opposition led to his nickname Athanasius Contra Mundum (Athanasius Against the World). The Roman Catholic Church considers him one of the four great Doctors of the Church, and the Eastern Orthodox Church regards him as one of the Great Doctors also.

In the quotations above, St. Athanasius reminds us that although we were created in God’s image, that likeness had become marred over time. (I find this formulation much more sound, and more palatable than Calvin’s notion that we had fallen into “total depravity”.) He then suggests that the Incarnation of Jesus became necessary because we had strayed so far from God’s original likeness. God sent his Son, he argues, to restore creation to His original intent.

But Athanasius argues the Incarnation didn’t end two thousand years ago, in fact he teaches that it hasn’t ended yet. He says, “To bring about this re-creation, Christ still comes to men and lives among them.” In prayer, in the eucharist, and in our love for each other, we still encounter the Living Christ. C.S. Lewis echoed this view when he wrote, “God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man.” Through the mystery of the Incarnation, God calls his creation back to Himself. I think that’s what Jesus had in mind when He talked about His sheep, who know His voice.

Athanasius then recognizes the wonderful and terrible burden on the Church. As the mystical body of Christ, the Church must make the Incarnate Christ visible to a troubled world. The Church must reveal Jesus and the Father to those who are “unwilling or unable” to recognize them otherwise. By drawing everyone to the Father and the Son (through the power of the Spirit), the Church participates in the re-creation of the world. Heaven help us if we’re not doing that. Heaven help us indeed.

We see also that the greater danger does not come from outside us. It comes from within. It comes from our very selves. The enemy is within us. Within us is the very progenitor of our error; within us, I say, dwells our adversary. Hence, we must examine our aims, explore the habits of our minds, be watchful over our thoughts and over the desires of our heart.Let us therefore not seek for causes outside ourselves nor blame others for them. Let us acknowledge our guilt. For we must willingly attribute to ourselves, not to others, whatever evil we can avoid doing when we so choose. St. Ambrose (Bishop of Milan), The Six Days of Creation 1, 31-32.

Again, I found this bit of wisdom in the Readings for the Daily Office from the Early Church. St. Ambrose was the Bishop of Milan, and lived in the fourth century. He fought against the Arian heresy (which held that Jesus had not existed eternally and was subordinate to God the Father). He often stood against imperial authority and was one of the four original Doctors of the Church.

Ambrose rightly points to one of our great shortcomings: our willingness to justify ourselves by blaming others. It’s a very old problem, dating back to the first sin recorded in Scripture. When God asks Adam whether he has eaten of the tree of the knowledge of good and evil, Adam replies: “The woman whom you gave to be with me, she gave me fruit from the tree and I ate.” Gen. 3:12. Adam thus inaugurates our primary strategy for dealing with sin: justifying ourselves by spreading the blame. In essence, Adam said that Eve bore the real responsibility for this offense, along with God who gave her to him.

Scripture offers a very clear witness on this point. Jesus asked, “Why do you see the speck in your neighbour’seye, but do not notice the log in your own eye?” Luke 6:41. Perhaps more to the point, St. John reminds us: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness.” 1 John 1: 8-9.

Our desperate efforts to justify what we’ve done, to justify ourselves before the Almighty, place our souls in grave peril. Christ invites us to drink from the cup of forgiveness, and yet we turn away and deny that we are thirsty. As C.S. Lewis observed: “We poison the wine as He decants it into us; murder a melody He would play with us as the instrument…Hence all sin, whatever else it is, is sacrilege.” We want so fiercely to be “good” people, and perhaps even more frantically to appear to be “good” people. I think in part we feel this way because we do not really trust in God’s infinite capacity to love and forgive.

I wonder, at our core, how many of us really trust God? The psalmist wrote that our Father would not refuse a broken and contrite heart. The real risk to our spiritual lives lies, as St. Ambrose observed, lies in our stubborn insistence on externalizing evil, rather than recognizing the ways in which we’ve separated ourselves from God.

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” And the Spirit immediately drove him out into the wilderness. He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. Mark 1:9-13.

This portion of the reading from this week’s Lectionary illustrates two important ideas relevant to our Lenten discussions. The first is the principle of resistance. In Mark’s Gospel, Jesus emerges from the water, a voice from heaven announces that he is the beloved son of God. There’s a Greek phrase that Mark uses throughout his Gospel, kai euthos. It’s most often translated as “immediately” or “just then.” Mark reports that immediately after this wonderful moment, right after this transcendent announcement, the Spirit drove Jesus into the wilderness.

It seems an odd thing: Jesus has just been consecrated to his vocation as the Messiah, the savior, and immediately He’s sent to the desert to face temptation. We get a sense of the loneliness of Jesus’ situation, an isolation illustrated by the notion of “the wilderness.” (In this sense, Jesus will share the Genesis experience of being “cast out” with us, will share in the Exodus experience of wandering in the wilderness.) The phrase “the wilderness” connotes chaos, fear and a landscape where death and sin become a real possibility.

I think many of us have shared that experience: just when we think things are going well, when we’ve decided to turn a corner on our relationship with God, we are thrust into that wilderness. As Michael Corleone famously observed, “Just when I thought I was out, they pull me back in.”

As we work through our Lenten disciplines, attempting to find our way through the wilderness, we shouldn’t be surprised when we encounter this “resistance” to change. Sometimes, we may find that our Ancient Enemy views this as an opportune time drag us down again. Sometimes, we may provide our own resistance, or even find resistance from our friends or our families. And then, we may confront one of the greatest lies Satan tells us: “Things are never going to change. This is just too hard. Life wasn’t so bad before.”

Even while he was in the wilderness with the “wild beasts”, Mark reports that the angels waited on Jesus. Now, the angels acted as the messengers of God. I think Mark is trying to tell us that even in that wilderness of spiritual desolation, God will not leave us alone. Somehow, someway, God will speak words of comfort, courage and peace. Learning to listen for them when we are ravaged by our terrors, that’s the tricky part.

Mark’s Gospel describes Jesus as having been “tempted by Satan”. As usual, Mark doesn’t provide many of the particulars here. Both Matthew and Luke offer more detail about the specific temptations Christ suffered. We do know one thing about Satan, however. Jesus said that Satan “does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.” John 8:44. In this teaching, Jesus illustrates for us something important about the very nature of sin.

I believe that most sin, if not all sin, originates with a lie. The German people could not have burned 6 million Jews without first deceiving themselves into the belief that the Jews were less than human. We Americans could not have participated in the brutality of slave labor and the slave trade without first believing that the Africans were “chattel”, that they were animals. Or maybe we persuade ourselves that we haven’t had that much to drink, and we’ll have just one more glass of wine before driving home. Sin generally originates in a lie, because deception is the currency of sin.

In my law practice, I’ve handled a number of cases of embezzlement. In almost every case, the employee has convinced themselves that their employer has taken advantage of them somehow, and they’re merely recovering what the employer should have given them. I think I understand these folks because if I have a superpower, it’s my ability to deceive myself and rationalize. And when I stray “out into the wilderness”, I find that deception is the native language of sin.

If we begin to view sin as separation from God, rather than simply doing something naughty, we start to see the subtle danger here. Jesus described himself as the way, the truth and the life. Of course, the Father of Lies must separate us from the Truth. Using this Lent as an opportunity for genuine reconciliation, therefore, requires that our self-examination must be firmly rooted in the unyielding truth. As we approach Jesus, the closer we come, the further we move away from Our Ancient Enemy.

C.S. Lewis once observed “There is no neutral ground in the universe; every square inch, every split second, is claimed by God and counter-claimed by Satan.” God always seeks our union with Him; Satan always seeks to divide us from God and his children. I pray we use this season of Lent to reflect on those things which operate to come between us from the Almighty, and to take a few steps back towards our real home.

Jesus left the synagogue at Capernaum, and entered the house of Simon and Andrew, with James and John. Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

That evening, at sundown, they brought to him all who were sick or possessed with demons. And the whole city was gathered around the door. And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.

In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. And Simon and his companions hunted for him. When they found him, they said to him, “Everyone is searching for you.” He answered, “Let us go on to the neighboring towns, so that I may proclaim the message there also; for that is what I came out to do.” And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons. Mark 1:29-39.

In the Lectionary reading today, Jesus leaves the synagogue at Capernaum and travels to the home of Peter’s mother-in-law. She has taken to her bed with a fever, which often presented a life-threatening condition in those days. Jesus takes her by the hand and lifts her up. That phrase, “lifted her up” resonates with meaning, calling to mind Jesus being lifted up on the cross and lifted up from the grave. Jesus restores her to health, and restores her to her community.

We see a pattern begin to emerge in Jesus’ ministry. The holiness and purity laws of the day would have required that one separate oneself from those who were ill, especially those who were spiritually diseased or who suffered from a moral infection. Rather than shunning them, Jesus rushed to them. At the time, this offered a new teaching, something really extraordinary.

That evening, word of Jesus’ healing ministry begins to spread and the house is surrounded by those who need Jesus’ healing touch. Having had some involvement in the work of pastoral care, this passage from the Gospel rings remarkably true. Pastoral care is the church’s growth industry in a world that groans in pain and cries out for God’s presence.

Jesus then engages in a practice we’ve seen before, and we’ll see again and again. Having preached, having healed, he retreats “to a deserted place” and prayed. Jesus knew what we so often ignore: even the work of ministry can become empty and debilitating unless we allow the Father to refresh and renew us in prayer. Or perhaps Jesus knew what many of us so often forget: when we’ve come into direct contact with the overwhelming power of God to touch people’s lives, sometimes a bit of silent reflection offers the best and perhaps the only authentic response.

Peter and the disciples then encourage Jesus to return to Capernaum, where everyone is looking for him. The disciples make the same mistake many of us do when we’ve encountered God doing something wonderful. They suggest, “Do it again!” As C.S. Lewis noted, we are swimming upstream spiritually when we tell God “Encore!” In Letters to Malcolm, Lewis observed : “It is no good angling for the rich moments. God sometimes seems to speak to us most intimately when he catches us, as it were, off our guard.” Our fixation with that last event, that former experience, or that past feeling may well divert our attention from the new wonders God is already working.

Jesus tells the disciples that they need to go into “the neighboring towns”, which would have meant leaving the city of Capernaum and going into the countryside. Here, we again see Jesus engage in a practice that will form a routine for Him: (1) engage in ministry (proclaiming the Good News and healing the brokenhearted); (2) retreat and refresh in prayer; (3) expand the ministry to another place and people; and (4) repeat. Those who follow Christ should seriously consider the wisdom of this regime. It’s what we came here to do, too.

“A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.” Luke 10: 30-37.

In this morning’s readings in the Daily Office, we encounter the Parable of the Good Samaritan. It’s an extraordinarily familiar story, although it appears only in the Gospel of St. Luke. Perhaps we know the story so well that it’s lost some of its impact. Familiarity, after all, breeds indifference long before it breeds contempt. So, we may have forgotten just how shocking this story was to the audience in first century Palestine.

Part of what’s been lost to us is the geography. The story takes place on the long, downhill road between Jerusalem and Jericho, a road also known at the time as the “Bloody Pass” or “The Way of Blood.” The road meanders and the topography provides the perfect environment for an ambush: a paradise for bandits and robbers.

There’s nothing surprising then about the man being beaten, robbed and left for dead on that road. Nor would Jesus’ audience have been particularly surprised to hear Jesus tell that the priest and the Levite both passed the man by, in fact they walked by “on the other side” of the road. (The laws of ritual purification at the time might actually have recommended this practice to devout Jews.) We aren’t surprised by Jesus’ casting the priests and Levites in the role of the villains: both Jesus and John the Baptist had been doing that for a while.

But the notion that the Samaritan showed the quality of mercy, the notion of the Samaritan as the hero of the story, that would have astonished and befuddled Jesus’ first century audience. The Samaritans and the Jews had hated each other for hundreds of years at the time Jesus told this story. The Samaritans had desecrated the Temple with human bones. The Jews reciprocated. According to the Mishna (the first major work of Rabbinic Judaism), “He that eats the bread of the Samaritans is like to one that eats the flesh of swine” (Mishna Shebiith 8:10). So, hearing about a “good Samaritan” would have bewildered Jesus’ audience. It would be the equivalent of a modern parable about the “good Klansman” or a “good Zeta” (one of the Mexican drug cartels) or the “Good Al-Qaeda fighter.”

Thus, part of Jesus’ message continues the message of the sixth chapter of Luke’s Gospel. “But I say to you that listen, Love your enemies, do good to those who hate you,bless those who curse you, pray for those who abuse you.” Luke 6:27-28. This commandment teaches that there is nothing soft or squishy or indulgent about the Christian life. It is, as C.S. Lewis observed, “as hard as nails.” And this teaches one of the many ways that Christianity must remain counter-cultural: loving our enemies, caring for those who’ve wounded us, will never be a popular position.

I think, however, this parable suggests at least one more critical lesson. Jesus teaches us about our most common sin, if not our greatest sin: indifference. Jesus contrasts the compassion which overtook the Samaritan with the indifference of the priest and the Levite. It’s a sharp criticism directed at the religious leaders of his day, and I’m not so certain it doesn’t apply with equal force today. Indifference, perhaps even more than hatred, may have the greatest power to separate us from God.

So, I’m wondering, who did I not notice? Who did I walk to the other side of the road to avoid? As Bruce Cockburn wrote, “Lord, spit on our eyes so that we can see.”